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Revolutionaries at Home

Dec 3, 2015 By Alisa Braun | Short Video | Hanukkah

Grief in a Time of Joy

Oct 2, 2015 By Alex Braver | Commentary | Sukkot

My mother was diagnosed with acute myeloid leukemia the day before Erev Rosh Hashanah last year. Through the Days of Awe we discussed her genetic profile, her symptoms, bone marrow transplants, and chemotherapy. We approached Hanukkah unsure of what was working and what wasn’t. She died on Purim.

Ushpizin

Oct 2, 2015 By The Jewish Theological Seminary | Commentary | Sukkot

Ushpizin, (literally, “guests”) is the tradition of inviting the exalted men and women of the Bible into our sukkot. Each year, since 5772, professional and novice artists including JTS students, faculty, and staff have taken the concept of ushpizin as the centerpiece and inspiration for an art installation in the famed sukkot built each year in the JTS courtyard. Part of the JTS Arts Initiative, the sukkot exhibit is managed under the guidance of Tobi Kahn, JTS artist-in-residence.

Safe in God’s Memory

Sep 11, 2015 By Mychal Springer | Commentary | Nitzavim | Rosh Hashanah

This week’s Torah portion, Nitzavim, contains stunningly beautiful verses that teach us that God’s Torah “is very close to you, in your mouth and in your heart, to observe it” (Deut. 30:14). The language of the verses is full of rich, physical imagery, “It is not in the heavens, that you should say, ‘Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?’” The Torah, the wisdom, is not far away, is not other. It is in our hearts. If we give our hearts space to be known and embraced, our hearts can share the wisdom that dwells inside. With this space, the wisdom of Torah emerges in new ways. It is not general; it is very specific to each person, to the challenges and blessings that he or she has encountered in his or her life.

God Wants Us Back

Aug 31, 2015 By Joel Alter | Short Video | Rosh Hashanah | Yom Kippur

Exercise Trackers And Mitzvah Motivators

Aug 31, 2015 By Judith Hauptman | Short Video | Rosh Hashanah | Yom Kippur

This Time Could Be Different

Aug 31, 2015 By Mychal Springer | Short Video | Rosh Hashanah | Yom Kippur

We Do Matter

Aug 31, 2015 By David Hoffman | Short Video | Rosh Hashanah | Yom Kippur

Soul Surgery

Aug 31, 2015 By Lauren Henderson | Short Video | Rosh Hashanah | Yom Kippur

Naming Our Sins

Aug 31, 2015 By Eliezer B. Diamond | Short Video | Yom Kippur

Conquering Our Anger

Aug 31, 2015 By Julia Andelman | Short Video | Rosh Hashanah | Yom Kippur

From Judging To Learning

Aug 31, 2015 By Rachel Bovitz | Short Video | Yom Kippur

Why Is Yom Kippur Every Year?

Aug 31, 2015 By Burton L. Visotzky | Short Video | Yom Kippur

The Seasons of God

Jul 10, 2015 By Nancy Abramson | Commentary | Pinehas

Parashat Pinehas is one of several instances in the Torah in which the holidays and their sacrifices are described. In Leviticus, we read the verse, “These are the fixed seasons of God, which you shall proclaim as sacred occasions;” (23:4) a prelude to the descriptions of festival practices with particular emphasis on the offerings made by the kohanim (priests). Here in Pinehas, the Torah lays out the religious calendar as a catalogue of these public sacrifices (Num. 28:1–29:39), which forms the maftir Torah reading for each festival.

From Duty to Community and Back

May 29, 2015 By Nigel Savage | Commentary | Naso | Shavuot

Two weeks ago I was amongst a group discussing the nature of obligation in Jewish tradition and contemporary life. I played some role in convening the group because this is—for me—a central and often unaddressed paradox in the world we live in today. One can argue about the bounds of halakhah and about the nature and pace of its evolution. But it is hard to argue that we are not a people with a halakhic tradition. Halakhah is too engrained in Jewish tradition and in Jewish history to argue otherwise.

The Revelation in Sci-Fi

May 22, 2015 By Ryan Dulkin | Commentary | Shavuot

As the sun rises over a craggy, barren landscape, the first rays of light penetrate the cavernous sleeping quarters of a family of primates. Off in the distance arise the sounds of an other worldly choir, an inchoate chorus. Agitated, the apes approach the entrance of their cave, situated on the side of a desert mountain, and find a mysterious object—a thin, pitch-black, rectangular monolith—standing erect, singing to them.

Miriam’s Song and the Role of Music in Prayer

Apr 10, 2015 By Walter Herzberg | Commentary | Pesah

After the sea was parted and the Israelites were rescued from the pursuing Egyptians, Moses and the children of Israel sang the Song of the Sea, praising God for having saved them. Following the conclusion of the song, the Torah relates that Miriam, leading the women, sang as well. What prompted Miriam and the women to rejoice with song, instrumental music and dance?

“I Will Go to the Mountain of Myrrh”

Apr 10, 2015 By Barbara Mann | Commentary | Pesah

The Song of Songs is an essential text for modern Hebrew culture, and was perhaps the most beloved biblical book of modernist authors such as S. Y. Agnon and artists such as Ze’ev Raban (1890–1970). Hebrew fiction writers and poets in Palestine in the interwar period plumbed the Song for its extensive lexicon describing the body and the landscape, and its sensitive depiction of psychological and sexual drama. Their modern descriptions of the land before them were often rendered in terms that recalled the erotic interiors and pastoral domain of the Song. Raban taught at the Bezalel Academy of Arts and Design in Jerusalem, and his Jugendstil (German Art Nouveau) illustrations of the Song of Songs (1923) are an exemplary cultural product of their time.

The Telling

Apr 2, 2015 By David Hoffman | Commentary | Pesah

This Friday evening we will gather with family and friends. We will sit down to beautifully set tables, and each of us will open one of the most popular and well-known of Hebrew books—the Haggadah. The name of the book comes from the Hebrew verb lehagid (“to tell”), and if we were to translate “haggadah” into English, it would be “the telling.” Not surprisingly, the core of the Haggadah is the section called maggid, a word that also derives from the Hebrew root meaning “to tell.” Clearly these two forms of the verb lehagid communicate the centrality of the activity of “telling” on this night. But here things become less clear.